INTRODUCTION

• Jainism, also called Jain Dharma, is an ancient religion of India that

prescribes a path of peace and non-violence towards all living beings. Its
philosophy and practice rely mainly on self-effort in progressing the soul on
the spiritual ladder to divine consciousness.

• Any soul which has conquered its own inner enemies and achieved the
state of supreme being is called jina (Conqueror or Victor). Jainism is often
referred to as Jain Dharma (जैन धमर) or Shraman Dharma or the religion of
Nirgantha by ancient texts.

• Jainism was revived by a lineage of 24 enlightened ascetics called

tirthankaras culminating with Parshva (9th century BC) and Mahavira (6th
century BC).

• In the modern world, it is a small but influential religious minority with as

many as 10.2 million followers in India, and successful growing immigrant
communities in North America, Western Europe, the Far East, Australia and
elsewhere. There is a recorded history of Jainism since about 3000-3500 BC.
• The discovery of the Indus Civilization seem to have thrown a new light on
the antiquity of Jainism. The evidence suggests that Jainism was known
among the people of the Indus Valley around 3000-3500 B.C. Some nude
figures, considered to be of Lord Rishabha, on the seals have been
discovered at Mohenjodaro and Harrappa. There is an article that suggests
the representation of the seventh Tirthankara Parsvanath.

• The people of the Indus Valley not only practiced Yoga but worshipped the
images of Yogis. There are figures in Kayotsarga (first step of meditation,
that is relaxation with self-awareness) posture of standing are peculiarly
Jain.

• In addition, the sacred signs of swastika are found engraved on a number

of seals.  Furthermore, there are some motifs on the seals found in Mohen-
jo-Daro and it is suggested that these motifs are identical with those found
in the ancient Jain art of Mathura. This presence of Jain tradition in the
earliest period of Indian history is supported by many scholars. It strongly
suggests that Jainism existed in pre-Aryan time.
VOWS OF JAINISM
• There are 5 vows of Jainism:-
• Ahimsa- to cause no harm to living beings.
• Speak the truth- to always speak the truth in a
harmless manner
• Don’t steal- to not take anything that is not
willingly given
• Celibacy- to not indulge in sensual pleasures
• Renounce attachments- to detach from people,
places, and material things
 COSMOLOGY
• According to Jain beliefs, the universe was never created, nor will it ever
cease to exist. Therefore, it is shaswat (infinite). It has no beginning or end,
but time is cyclical with progressive and regressive spirituality phases.
• Rishi divide time into Utsarpinis (Progressive Time Cycle) and Avsarpinis
(Regressive Time Cycle). An Utsarpini and an Avsarpini constitute one Time
Cycle (Kalchakra). Every Utsarpini and Avsarpini is divided into six unequal
periods known as Aras.
• Jains believe we are currently in the fifth Ara of the Avsarpini phase, with
exactly 18,463 years until the next Ara. After this Ara we will enter the sixth
phase, which will last for approximately 21,000 years.
• After this, the Utsarpini phase will begin, continuing the infinite repetition of
the belief that at the upswing of each time cycle, people will lose religion
again. All wishes will be granted by wish-granting trees (Kalpavrksa), and
people will be born in sets of twins (Yugalika) with one boy and one girl who
stay together all their lives.
• According to Jainism, the universe consists of infinite amount of Jiva (life
force or souls), and the design resembles a man standing with his arms bent
while resting his hands on his waist. The narrow waist part comprises various
Kshetras, for vicharan (roaming) for humans, animals and plants. Currently
we are in the Bharat Kshetra of Jambu Dweep (dweep means island).
• The Deva Loka (Heavens) are at the symbolic "chest" of Creation, where all
devas (gods) reside. Similarly, beneath the "waist" are the Narka Loka (Hell).
There are seven Narka Lokas, each for a varying degree suffering a jiva has
to go through to face the consequences of its paap karma (sins).
• The sidhha kshetra or moksha is situated at the symbolic forehead of the
creation, where all the jivas having attained nirvana reside in a state of
complete peace and eternal happiness.
 Monks & Nuns (Sadhu or Muni Maharaj)
• In India there are thousands of Jain Monks, in categories like Acharya, Upadhyaya and
Muni. Trainee ascetics are known as Ailaka and Ksullaka in the Digambar tradition.

• There are two categories of ascetics –

• Sadhu (monk)
• Sadhvi (nun)
• They practice the five Mahavratas, three Guptis and five Samitis :-

Five Mahavratas
• Ahimsa: Non-violence in thought, word and deed
• Satya: Truth which is (hita) beneficial, (mita) succinct and (priya) pleasing
• Acaurya: Not accepting anything that has not been given to them by the owner
• Brahmacarya: Absolute purity of mind and body
• Aparigraha: Non-attachment to non-self objects
Three Guptis
• Managupti: Control of the mind
• Vacanagupti: Control of speech
• Kayagupti: Control of body
Five Samitis
• Irya Samiti: Carefulness while walking
• Bhasha Samiti: Carefulness while communicating
• Eshana Samiti: Carefulness while eating
• Adana Nikshepana Samiti: Carefulness while handling their fly-whisks, water gourds,
etc.
• Pratishthapana Samiti: Carefulness while disposing of bodily waste matter
 KARMA
• Karma in Jainism conveys a totally different meaning than
commonly understood in the Hindu philosophy and
western civilization. It is not the so called inaccessible
force that controls the fate of living beings in inexplicable
ways. It does not mean "deed", "work", nor invisible,
mystical force (adrsta), but a complex of very fine matter,
imperceptible to the senses, which interacts with the soul,
causing great changes. Karma, then, is something material
(karmapaudgalam), which produces certain conditions, like
a medical pill has many effects. According to Robert
Zydendos, karma in Jainism is a system of laws, but natural
rather than moral laws. In Jainism, actions that carry moral
significance are considered to cause consequences in just
the same way as physical actions that do not carry any
moral significance. When one holds an apple in one's hand
and then let go of the apple, the apple will fall: this is only
natural. There is no judge, and no moral judgment
involved, since this is a mechanical consequence of the
physical action.
SANTHARA

• When a person is aware of

approaching death, and feels that
s/he has completed all duties, s/he
willingly ceases to eat or drink
gradually. This form of dying is also
called Santhara / Samaadhi.
The hand with a wheel on
the palm symbolizes the
Jain Vow of Ahimsa,
meaning non-violence. The
word in the middle is "
Ahimsa." The wheel
represents the
dharmachakra, to halt the
cycle of reincarnation
through the pursuit of truth.
Legal Status of Jainism as a
Distinct Religion
• In 2005 the Supreme Court declined to
issue a writ of Mandamus towards granting
Jains the status of a religious minority
throughout India. The Court noted that Jains
have been declared a minority in five states
already, and left it to the rest of the States
to decide on the minority status of Jain
religion.

• In 2006 the Supreme Court in a judgment

pertaining to a state, opined that "Jain
Religion is indisputably not a part of the
Hindu Religion".